The Oneness of Adam-God; Jesus Christ and the Latter-day Father-Messiah

Commentary on 2 Nephi 2:21-2:29 parallel to 2 Nephi 18:12-19:3
(which is Isaiah 8:12-9:3)

  Introduction

This excerpt (2 Ne. 2:19-29 = 18:12-19:3) comes from the beginning portion of what has been uncovered so far in the Huge II Nephi parallel (which parallel text, without commentary, spans nearly 100 pages). This is one of the best examples of how parallel texts create new understanding that goes beyond what the primary text itself is saying. You will see many instances in which a word is actually taken out of its primary context and used in another way in the parallel match-up. Nevertheless, the messages are in harmony with the scriptures.

The parallels are presented in the side-by-side boxes, in which the scriptures are presented verbatim, with typesetting features like italics, underlining, and bold being added for highlighting the matching elements.  Comments therein are enclosed in [brackets].

The commentary follows these boxes of enclosed text.

We pick up the parallel with II Nephi 2:21 in the left hand column, in which father Lehi is instructing his sons.  Meanwhile, in the right-hand column, we begin with II Nephi 18:12, in which Nephi is quoting extensively from Isaiah, in this case chapter eight.

  Parallel Excerpt with Commentary Interspersed

There is a lot going on in this parallel. Though not mentioned explicitly, the right-hand column is worded as a "command" or edict from the Lord.

The message of repentance, however, is what I believe is the most significant here. If there is a primary cardinal sin of the Lord's people through time it has been that they drink in with the ways of the world around them rather than standing as a peculiar people. (e.g. Deut. 4:25-32; Isa. 52:11; Alma 5:57.) This is particularly true in these latter days as we see the Gentiles (Mormons especially but Christians as well in general) buying into the various global socialism intrigues or confederacies. It is the government of God we are to be building, not the New World Order of Satan.

"And blessed are the Gentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to that great and abominable church, they shall be saved." (2 Ne. 6:12.)

The right-hand column is speaking of the fear that men place in the arm of flesh, because of their fallen nature. (e.g. Alma 12:22.) Because of the mocking fingers being pointed from Satan's great and spacious building, many of those who have come to partake of the fruit of the tree of life even succumb to the intimidation tactics of their peers and fall into forbidden paths and are "lost." (1 Ne. 8:28.)

Dark "fear" is a primal motivating force of devils and tyrants: using murder, torture, reprisals, blackmail, humiliation and the threat thereof to keep their subjects in line. (e.g. Ether 8:16.) However, such fear implies a lack of belief in God, who with his goodness and truth is more powerful than Satan's evil and lies. God is the one we are to fear and love (Deut. 10:12); which fear or respect is based on light. Reverence for God is based on gratitude born of a hope in his redemptive grace while being aware of his justice, which is fairly administered to those who choose to subject themselves to the fiery darts of the devil. When one trusts in God, there is no need to fear Satan and his minions, for "perfect love casteth out all fear" (Moroni 8:16; 1 John 4:18), all fear being replaced by full confidence in the presence of God (D&C 121:45). Even the martyrs death is not to be feared. "Yea, and blessed are the dead that die in the Lord, from henceforth, when the Lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the Lord, in his holy city." (D&C 63:49; Rev. 14:13.)

On the other end of the spectrum, men can become so lost and dark in their souls and hardened, having "lost" the love in their heart, that they no longer "fear" death. (Moro. 9:5.) For them spiritual death will reveal it full torment.

The fall of Adam is what brought man into their lost and fallen state, in which they need to fear, whether it be God's wrath or Satan's fury. But thanks to the atonement of Jesus Christ, who came in the meridian of time, the sting of death is removed and the conditions for complete deliverance from the torment of sin are established. Becoming perfected or sanctified in Christ, becoming holy without spot (Moro. 10:32,33), we have "no" need to "be afraid" any more "of Adam's transgression."

Here is one of the scriptural proofs of the irony of ironies: that "Adam" was "the Lord of Hosts himself," come to commence the human race, that he foremost fell that man might be; that he is not just the Father of our spirits, but of our bodies as well. We will see in the parallels that follow how this great mystery is unfolded and explained B how he is to come yet again in these latter-days to bring as many as will of his children into the garden, as the entire world is transformed back into its paradisiacal state.

Here are two additional iterations of the parallels above, matching "fear/dread" (or reverence) with the idea of the fallen nature of man. So far as a match is concerned, the idea of "fallen" and "dread" are certainly pairing ideas; as are "transgression" and "fallen" as well as "fear" and "dread." The reason I placed bullets in front of these four statements is to show that they are all four related, horizontally as well as vertically.

What then is the message of this particular parallel? In the right-hand column is the injunction to let "the Lord of Hosts" "be your fear," as discussed above, meaning the one in whom we place our trust and hope.

The great irony here is that it was through Adam's transgression that all mankind became lost and fallen, which in turn leads to the sinful tendency to not trust in God but to fear man and the arm of flesh. The parallel before said that Adam is God, and now with this parallel is the injunction to not let the fallen nature of man be what you fear, but to place your faith in God. Why? Because he has a plan so that it all works out in the end; and that is where we are now: the end times.

Contrasting what might have been with what is going to be. Contrasting Adam and Eve remaining forever in the garden versus falling so that man might be, introducing death and sin into the world, but also being foreordained to play a part in the latter days in bringing about a restoration from the fall, turning the children to the merits of salvation wrought by the Son in the meridian of times.

Yes, the garden was a sanctuary, but so is the Father who was Adam in the garden, who will help, through the merits of his Son, to bring his children back into the garden, the sanctuary.

This one (about traps) is loaded. Here the bulleted statements are parallel to one another. There are four statements in the left which are repeated with synonymous phraseology; and there are four statements in the right which are repeated with synonymous phraseology. In the right hand column, "stone of stumbling" is parallel to "rock of offence" which is parallel to "a gin" which is parallel to "a snare." In the left-hand column, "had no end" is parallel to "remained forever," which is the same as "remained," which is expounded or clarified by the parallel prepositional phrase, "in the same state they were when they were created."

As for the four statements in each column being parallel from left to right, in the left-hand column the idea is expounding on the fact that if Adam had not fallen, mankind would not have come into existence. Thanks to the fall of Adam, here we are, with all that mortality brings with it, including of course our fallen natures from which we must be redeemed or we are in deep trouble.

Meanwhile the right-hand column references the entrapment idea that the Lord purposely sets up his people to reject their Messiah because of their fallen natures, and through that rejection is brought about the means of their redemption. "And with his stripes we are healed." (Isa. 53:5.)

And who are his people that reject him? Well, we know that the Jews obviously did it royally, bless their hearts. However the wording here both explicitly in the text as well as implicitly in the parallel extends it beyond just the Jews. "To both the houses of Israel," to me means the Southern and Northern tribes into which they were divided anciently. The Jews lead one of those bodies, and the Ephraimites lead the other. In this sense, therefore, the Mormons, also referred to in prophecy as the Gentile husbandmen, are the Ephraimites. They are the drunkards of Ephraim in the heads of the fat valleys spoken of in Isaiah 28:13 who "fall backward, are broken, snared, and taken."

The parallel line-up also points to the Mormons. Notice that for the phrases, "to both the houses of Israel" as well as the phrase "to the inhabitants of Jerusalem," there is as it were a blank in the left-hand column, inviting one to fill in that blank with a latter-day counterpart, which would be the Gentiles, namely the Ephraimitish Mormons specifically but also the Christians in general, though the former are far more accountable.

So Adam qualifies as a gin and a snare in two regards. First, he brought about the fall. Second, he comes in these latter-days  to redeem the Gentiles first and Israel second from the physical captivity into which they will have fallen, which advent will be rejected by the Gentiles, which rejection will result in the deliverance of those who place their trust in God. Those among them who reject that ministry will be cut off from among the people. (3 Ne. 21:11.)

"For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" (Rom. 11:32,33.)

Had Adam and Even not fallen, "they would have had no children." But they did fall, and now look how many children have been born to this planet. The word many is certainly apropos.

They would have had no children, and they would have remained in the garden. But they did fall, and not only have many children been born, but they each stumble and fall as well. This may seem unfortunate, but considering the clause of redemption that is built into the plan, it is far better than never being able to come down to earth in the first place and experience mortality.

In the following three parallel sets, notice that there are three bulleted statements in the left which are closely related to each other, describing the garden: "innocence," "no joy," and "no misery."

On the right are three bulleted statements: "broken," "snared," "taken," reiterating in other words the 4 • bulleted parallel discussed above. Four is the number of man, three, the number of God, together you have seven or completion, or God and man coexisting, which is what the millennium will be: "[3] I will be their God, [+ 4] and they shall be my people" [=7].

Without coming to mortality, men would fail to learn the lessons that may be learned through such experience. Though they may "be broken," losing their "innocence," yet can they be healed.

Sure, mortality may include its struggles and snares, but it is through overcoming such that joy is attained.

Yes, being taken into captivity is awful, whether it be physical or spiritual, but the growth during and appreciation afterward is great.

"For it must needs be, that there is an opposition in all things. If not so..., righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad..., having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility." (2 Ne. 2:11.)

"Binding up" the testimony has to do with judgement being set when the ancient of days appears (Dan. 7:10), who is "Michael, or Adam, the father of all, the prince of all" (D&C 27:11; 107:54; 128:21), when all mankind shall be judged according to their works (Rev. 20:12,13), according to what they have "done" on earth. Nevertheless, "the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him." (John 5:22,23.)

Thanks to mortality, we have such an opportunity to prove ourselves.

Through mortality we get to experience good versus evil, gaining first-hand an understanding or testimony of the difference between these two, as well as proving to ourselves and to God which of these two, good or evil, we choose to embrace, which choice will stand as a testimony for or against us.

If we seek unto God, we will discover that he is capable of changing our very natures so that his righteousness or goodness flows through us because of the indwelling of the Holy Ghost, which bears testimony of the Father and of the Son, partaking of the tree of life, growing grace for grace in that testimony, that we might become holy without spot, becoming even as he is, which is the ultimate goodness.

"Knowing" the "law" brings with it proportionate accountability. The more one knows, the more one is held accountable. The more accountable one becomes, the more they grow in the image and likeness of God, who empowers them to be able to live up to what light they have so long as they maintain their trust in him. At the same time, God is faithful and will not impart more than what one is able to bear. God dictates how much is revealed or withheld through the Holy Ghost, depending upon one's faithfulness to what they have been given. That same Holy Ghost seals upon a person his righteousness or wickedness as he is confronted with the clear choice of righteousness or wickedness and he chooses which way he will go.

The Lord's disciples are those who overcome all things through faith in Christ, becoming holy, without spot. This is something which all mankind may do if they but place their trust in God. His arms are outstretched to all men, saying, "come and partake of the bread and waters of life freely." (Isa. 55:1-3; 2 Ne. 9:50,51; 26:25,33.)

This one is rather involved, so let's take it a piece at a time. In the left-hand column chiasm, in a "all things" is matched with the identical "all things."

In b, "wisdom" and the synonym, "knowing" is paired.

"Him" is the focal point c of the chiasm, pointing to God as being the source of "all things."

In the right-hand column chiasm, in a1 "and I will" is matched with the identical "and I will."

In a2 "wait upon" is paired with "look for."

In a3 "the Lord" is matched with the antecedent pronoun, "him."

These three, a1, a2, and a3 are all paired with a in the left-hand column, "all things" and its corollary in c "him," for as we wait upon the Lord all things will be revealed both to us and in is as we take upon us the measure and stature of the Lord through all things that he seeth fit to inflict upon his children.

In b in the right-hand column, "hide" is paired with what is being hidden "from the house of Jacob," which the left-hand column expounds in b, namely "the wisdom of him who knoweth all things," which, if these apostate people of God, both anciently and modernly, would wait on the Lord, would be distilled upon them.

In c, the "face" of the Lord is placed at the center of the chiasm, correlated with the antecedent pronoun "him" in the left-hand column chiasm. It is the face of the Lord that we are to seek, for all mankind who will may be brought back into his presence, that they may behold his face in the flesh.

The grand irony is that he will be walking in their midst, veiled in the flesh, looking just like anyone else, and they do not recognize him but despise him and cast him out.  The Jews did it to Jesus, and now the Mormons are doing it to the Father.

This match of "Adam" and "I" can be seen on several levels. First, it is a reiteration of the parallel we saw above where "Adam" was paired with "the Holy One of Israel." Second, in this context, "I" is referring to Isaiah, a holy man of God; so "Adam" is compared metaphorically to all those who are the true disciples of Christ. Third, the person reading this by the Spirit can internalize the "I" to mean himself as being analogous to Adam, for he is but a type for all of us. As children of deity, we are heirs to all that our Father has if we will overcome all things through his Son.

25 (the verse number) is in bold because it is the number of David, which is fitting here, for the Davidic servant prophesied to be raised up in the latter-days is none other than the Father come again in the flesh. (This phenomenon of 25 does not necessarily hold true in all instances, but I have noticed that in a disproportionate number of cases 25 seems to come up in significant ways.)

This word could probably be included with the text below, but by isolating it here, emphasis is placed upon it, and a blank is left open to fill. From what we have seen so far, the word "fall" has taken on tremendous irony, for it is in reference to God himself who came down to commence the human race, initiating the very fallen state of man, from which his Son then comes in the meridian of times to redeem them, if they will choose it. Now, in these latter days, the great and spacious building or the kingdom of the devil is what is going to "fall," and all they who belong to it, for they refuse to voluntarily surrender themselves to the Lord who could redeem them from their fallen nature. With the collapse of Babylon and the corollary ousting of Satan from the earth, the entire world will be redeemed from the initial fall and the earth will be restored to its paradisaical state, this time with a full capability to enjoy its felicity, for we have experienced the bitter so as to now appreciate the sweet.

This parallel reiterates what Lehi said earlier, that if Adam and Eve had not fallen, "they would have had no children." (2 Ne. 2:23.) But they did fall, bringing forth the family of all the earth, and now as many as will come may become one with God. "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." (John 17:11.)

Through the Lord, the fall is completely overcome for those who come to Christ. Recall the Savior's words in his great intercessory prayer to the Father: "...Those that thou gavest me I have kept, and none of them is lost, but the son of perdition." (John 17:12; 3 Ne. 27:30; D&C 50:42.) The promise will be fulfilled in full as we undergo the calamities and deliverance coming into the millennium.

Allow me to make yet another observation here, bringing in the alphabetic word and number studies. The word "men" in the left-hand column, in this context, is highly significant. The word for "man" in Greek is word number 435 in the New Testament lexicon (according to James Strong's comprehensive alphabetical listing of every word in the original Greek New Testament). 435 is the new telephone area code for those regions of Utah outside of the central Wasatch Front, symbolic of those "whom the Lord hath given me," who separate themselves from the rotting core of corruption. Thus they represent a literal outward application of the injunction, "therefore be ye separate, touch not the unclean thing." Another 435 is the number of verses in which the phrase "no man" (as in, "when I called again, there was no man") is found in the standard works. Also 435 is currently the number of members of the House of Representatives in Congress, who represent the outlying interests of the states, as apposed to the Senators, who are to represent the central issues of the states.

See write-up on 435 and the Mormon Remnant/Outcasts.

This match up calls to mind the reference to God saying "I am that I am." (Exo. 3:14.) The context here brings God's children into this application, for they too may become as he is. "Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am." (3 Nephi 27:27.)

The children of men, the offspring of Adam and Eve, children of God, "are that they might have joy," and as they place their trust in God, he will show forth his signs and wonders both in their midst and through them, increasing their joy.

"The Messiah" is another term for "the Lord of Hosts" and vise versa.

And the Messiah "coming" and "dwelling" in the midst of his people, as Immanuel, was not what the Jews were expecting, nor is it what the Gentiles or Mormons are expecting today. Because of their blindness in looking beyond the mark, they reject the Messiah who comes among them. But according to the scriptures, "the stone which the builders rejected, the same is become the chief stone of their corner." (Ps. 118; Matt. 21.)

The pairing of "the fulness of time" and "mount Zion" calls to mind two distinct eras. One is anciently among the Jews in Jerusalem, when their apostasy was fulfilled to ripeness when the crucified their Messiah. The other is in these latter days among the Mormons' Zion centered in the tops of the mountains in Wasatch Front Utah, where their apostasy is coming to a full ripeness, and they are poised to reject the servant whom God sends in their midst, which is actually the Father, Michael, Adam, the Messiah, who is one with Christ, for they are one God.

In both the left and right-hand columns above, there are four consecutive points in an A, B, A, B format. In the left-hand column, "redeem" and "redeemed" are paired in A; and "the fall" and "the fall" are paired in B. In the right-hand column, "seek" in A is grammatically implied in the second occurrence. In B, "them that have familiar spirits," referring to the occult term of conjuring up the dead, is paired with "wizards that peep and mutter." These occult practices are then matched to B in left-hand column to "the fall." Indeed, it is in man's fallen nature to have a morose interest in the occult. They must seek unto the living God, not unto the dead, whose unrepentant spirits roam unredeemed In seeking God and his light and knowledge, redemption may be found, and a deliverance from the effects of the fall, including from the spells and other captivities of Satan's disciples.

In our seeking, it is sometimes easy to be side-tracked by the deceptive and appealing voices of Satan and his angels. One of the most important keys of discerning the various voices is whether they promote freedom, or if they promote control and manipulation. "The spirit of God is the spirit of freedom." (Alma 61:15.)

God is the only infallible source from which all things can be known which are expedient unto man. He is the God of truth and cannot lie. (Ether 3:12; Titus 1:2.)

The core of the human spirit is the agency by which he makes choices. Hence "acting for oneself" is to "living" what the spirit is to the body. Take away freedom and the living is worse than death.

Those who refuse to come to God are subject to Satan, becoming his captives, physically as well as spiritually, as his demons are given power torment them.

The eternal laws of God cannot eliminate justice nor agency. If one chooses to subject himself to Satan, refusing the grace of God which is extended to all mankind, answering the ends of the law, then he must incur the full judgement which the law requires.

"The great and last day" is synonymous with "the day of judgement." "Testimony" is an integral part of "judgement." In this great and last day in which we live, as the issues become clearer and more obvious because of the testimonies given in such great abundance and by so many means, the true nature of the hearts of men will be truly manifest, standing as testimony leading either to granting them mercy according to grace, or granting them justice according to the law.

"The word" of God and "the commandments" are close synonyms. As for speaking according to the word, one of the latter-day objectives of the work of God is "that every man might speak in the name of God the Lord, even the Savior of the world." (D&C 1:20.) When we speak the words of Christ by the power of the Holy Ghost, we speak in the name of the Lord. And these words of Christ will tell us all we should do (2 Ne. 32:2,3), which amounts to receiving God's commandments personally. Indeed, "Zion loosing herself from the bands of her neck" (Isa. 52:2) pertains to the fact that "the scattered remnants are exhorted to return to the Lord from whence they have fallen; which if they do, the promise of the Lord is that he will speak to them, to give them revelation." (D&C 113:9,10.)

"And when the times of the Gentiles is come in, a light shall break forth among them that sit in darkness, and it shall be the fulness of my gospel; but they receive it not; for they perceive not the light, and they turn their hearts from me because of the precepts of men. And in that generation shall the times of the Gentiles be fulfilled." (D&C 45:28-30.)

This scripture is often cited in the Mormon world as referring to those "outside the Church" who do not accept the gospel. However, this "not me" pride blinds them to the truth. They would not see, for example, the light manifest in this current parallel, which says that the light breaking forth among the Gentiles will be the work of the Father in their midst, but they perceive it not because their hearts are set on the arm of flesh with its false traditions and lies.

"Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me; nevertheless, I will be merciful unto them, saith the Lord God, if they will repent and come unto me; for mine arm is lengthened out all the day long, saith the Lord God of Hosts." (2 Nephi 28:32.)

This parallel matches the idea of the "gift" of the Holy Ghost specifically, for example, and the "gifts" of the spirit in general, by which God dwells "in us." His righteousness wrought through us, his salvation bestowed upon us, are gifts. "Ye have sold yourselves for naught, but ye shall be redeemed without money." (Isa. 52:3.) This concept is hardly understood in the LDS culture, even though it is a crux of the gospel. Herein is one of the major ways that they reject the fullness of the gospel as prophesied (3 Ne. 16:10).

"Gift" is the meaning of the very last word listed alphabetically in the Hebrew Old Testament (*1;;). The meaning of the very last word listed alphabetically in the Greek New Testament (wfelimoV) is "helpful, profitable, useful," which is the meaning of "bestead," used in the right-hand column text below. (bestead: "helped." Webster's III₆₁.) Hence in two consecutive parallel sets, one in the left-hand column and one in the right-hand column, are links to the very last or omega words of the Old and New Testaments.

One of the most scary propositions of freedom is the possibility that a person can fail and therefore incur the justice of God and become subject to the devil. Hence the appeal of Lucifer's counterfeit, that "none shall be lost." That is why socialism and other agency-diminishing forms of government are so appealing. That is why religious leaders tend to gain so much control over their adherents. That security, though it is a false security, for it is based in the arm of flesh, is an alluring alternative to the individual responsibility that is inherent in freedom. However, with trust in God, all things are possible. There is no circumstance that cannot be overcome when we rely in him. Nevertheless, the very nature of our earthly probation is to try the souls of men to see what they are made of. Therefore the trials by design will stretch each person to their limit but not beyond, so long as they rely on God. (e.g. Ezek. 14.) This is especially true in these latter days. "They shall hardly pass through it," therefore, in this parallel context in which "freedom" is now on the line in these latter days, is another way of saying, "a test, a Test, a TEST, and who shall be able to stand?" (Heber C. Kimball.)

Matching the idea of "flesh" and "hunger" yields quite an intersection of insights. On the most mundane level, yes, it is the body of flesh which stirs pangs of hunger. On a more spiritual level, yielding to the flesh alienates us from God and leads us from one sin to another. Such moral bankruptness stirs in our spirits pangs of hunger for the Lord. As we finally view our awful condition and come forth with broken hearts and contrite spirits, recognizing our nothingness because of the flesh, God can fill us with his Holy Spirit, giving us a new heart, replacing the heart of stone and writing his law on the fleshly tables of our heart so that we have no more disposition to do evil. "And these signs shall follow them that believe...."

"Seek unto my Father, and it shall be done in that very moment what ye shall ask, if ye ask in faith, believing that ye shall receive." (JST-Mark 9:46.) "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father." (John 14:12.) Meanwhile, those who deny the Lord shall perish for hunger, whether it be spiritual or physical, or both.

When we trust in the Lord, he fills us, granting all things that are expedient. Fretting for lack only comes as a result of not trusting in the Lord.

It has been the Gentiles abrogation of the principles of freedom that has been largely responsible for brining upon them the curses under which they now labor and which will become far more intense in the approaching days of reckoning. The Constitution hangs by a thread, and a secret combination that seeks to overthrow the freedom of all lands, nations and countries is increasing in its control over America and the entire world. (Ezra Taft Benson.)

Also, as part of our agency is the opportunity to receive what God give us so that he might give us more. When we do not receive what he gives us, we fall under condemnation.

This applies metaphorically on a national scope as well. The Lord's people in these latter days were commissioned to establish the kingdom of God, a literal government, on the earth. (e.g. Isaiah 2:3; Micah 4:2; Rev. 1:6; 5:10; Ether 8:26; D&C 101:77,80; 109:54; 65:5; 134.) But they have refused this injunction and are therefore coming under the dominion of Satan's power instead as he establishes his New World Order. Because the saints have not kept the commandments of God, the kingdoms of the world are going to prevail against them for a period. (D&C 103:7-10; Daniel 7:21; Rev. 13:7; 3 Ne. 16:15; 20:16; 21:12.)

"For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, The everlasting Father, The Prince of Peace." (Isaiah 9:6.)

From this parallel, we see not only that God is to be king, and that he provides "eternal life" on a spiritual level, but that "liberty" is likewise a crucial aspect of his temporal kingdom which shall be established and fill the whole earth.

"And hath made us kings [government] and priests [religion] unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Revelation 1:6.)

Though this link between "looking upward" and "the great Mediator" is obvious, I find it significant that only one verse in all scripture uses both the word "look" and "Mediator." It happens to be the very next verse after this one being quoted in the left-hand column: "I would that ye should look to the great Mediator..." (2 Ne. 2:28.). In other words, this very context validates that "looking" and "the great Mediator" are definitely supplemental concepts.

While this match-up is but a reiteration of what follows in the left-hand context, it takes the primary text meaning of the right-hand column out of its context of the despair of the wicked, reverses its meaning, and creates this solution statement that we must look to the Lord. He is the Hope of Israel. "The way is prepared, and if we will look we may live forever. See that ye look to God and live." (Alma 37:46,47.) This verse just quoted, and others like it (Alma 33:19; Hel. 8:5) refer metaphorically to that time when so many of the children of Israel had been bitten by poisonous serpents, and Moses raised up the brazen serpent telling them if they would look on it they would live. I find it interesting that both the Lord and the devil would be symbolized by essentially the same metaphor in the same context: a serpent. In real life as well, the works of God, and Satan's subtle counterfeits of those, bear remarkable resemblance, the crucial differences being revealed to those who trust in God. God's way leads to life and Satan's ploys are poisonous. Which we embrace is up to us, it is our choice. Where will we look?

Here the opposite choice to that above is presented. Rather than looking to God, "they shall look unto the earth," viewing the arm of flesh and the worldliness thereof.

"I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, and choose eternal life, according to the will of his Holy Spirit." (2 Nephi 2:28.)

That is only verse in all scripture that uses any form of the two words "look" and "choose." It is the very next verse coming up in the left-hand column; the same verse as mentioned in the previous match.

Why would anyone knowingly wish to choose a path with such awful consequences? In this day of light and truth, none will go unwittingly.

"And then shall it come to pass, that the spirits of the wicked, yea, who are evil--for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house--and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil." (Alma 40:13.)

On the other hand, as for those who will look to the great Mediator, the promises of God are that

Therefore, those who choose "death" "shall be driven to darkness," while those who choose life, shall inherit the kingdom of God, which shall be established on the earth, when death has been driven out, for it has no more claim, because of the redemptive power of Christ. (D&C 101:29.)

You will see from the wording of the first verse of this new chapter in the right-hand column, that it is still part of the context of the previous chapter. One does not begin a new chapter with "nevertheless." The text of the left-hand column is mid-sentence here, which has the effect of splicing the two chapters on the right together, by the strength of the sentence structure on the left. The preceding text could stand alone (both columns), but the following text is dependant upon the preceding text.

"Such as" and "according to" are synonymous comparative phrases.

There no doubt as to the matching nature of ideas such as "vexation" or "affliction" with "captivity" and the "power of the devil." What is noteworthy here is that the parallel associates power of the devil as being manifest through an invading army, which at first may but "lightly afflict." As noted in the LDS footnotes, "Rabbinical commentators relate this to the attacks by Assyria." In other words, temporal captivity, the captivity of nations, is as much ascribed to the power of the devil as spiritual captivity (to which the left-hand column alludes on its own.) The corollary is that we should be as opposed to temporal captivity as we are to spiritual captivity.

The word on the right, "afterwards," taken in its context refers to the fact that the invading force did not stop with just "lightly afflicting" the Lord's people. It went far beyond that. According to Isaiah 10:7, the latter-day Assyrian equivalent will not stop with just a few gains either, "but it is in his heart to destroy and cut off nations not a few," which ties into the idea of "seeking that all men" might be miserable.

It occurs to me now that just as we yearn to share the fruit of the tree of life which we have tasted with as many as will come, so do Satan's minions plot to ensnare as many as they can, to share in their misery. It's the same principle, only for the sake of evil.

Perhaps this psychology goes even further, that they want their captives to be even more miserable than themselves, perhaps thinking to somehow mitigate their own torment of soul by comparison.

This comparison becomes very clear when we consider the proclaimed fulfillment of this prophecy in the right-hand column.

This match is a continuation of the previous match, and provides a wonderful illustration of how the chiasms and parallels bring further proof that the scriptures which we have are true. This parallel validates the interpretation given in Matthew 4:14-16, which declares that Jesus Christ is the fulfilment of this prophecy. At the same time, there is an allusion to a yet future fulfilment of this prophecy, when the Messiah sets his hand again the second time. Notice that the phrasing in Matthew is "Galilee of the Gentiles," not "nations," indicating this other ramification of the word translated "nations" in the Old Testament. This phrase "Galilee of the Gentiles" could be seen as a metaphorical allusion to the Galilee-equivalent of the Mormons, which is Utah Lake, which drains into the Jordan, which flows into the Salt Lake, which, like the Dead Sea, is the other major inland large body of water having no outlet, whereby it becomes salty, producing large salt deposits..

If you think about it, herein is a tremendous metaphorical irony. The Lord's people are called to be the salt of the earth and the savor of men. The prophecy is that if they cease being a light to the world that the salt loses its savor. The irony comes in the fact that the salt adjoining these two parallel geographical regions just described is formed by an inland sea that has no outlet, which imagery is opposite the idea of imparting that which we have been given to others. This ironic imagery is strengthened by the association of the Jordan river to baptism. A person is baptized into the institution calling itself the Church of God, only to flow into a huge body which is stagnant. Into this imagery, the Lord inserts a prophecy of himself being a light that shines in darkness which the people of God receive not, both anciently as well as today.

Here is a juxtaposition of opposite concepts, which is a common type of match in parallel text line-ups. "Walking in darkness" is opposite of "hearkening unto his great commandments." The modifier, "great," strengthens the contrast, as those who walk in darkness obviously do not understand the great and marvelous works of God and the joy that awaits the saints of God who are faithful.

Those who are faithful are promised that they will see the face of God. (e.g. D&C 93:1; 1 Cor. 13:12.) Not just this, but that they will be brought into communion with the general assembly of the church of the firstborn, which entails all the holy men and women of God, living and post-mortal, who have likewise overcome all things. (Heb. 12:23; D&C 76:67,94.) The holy city of the New Jerusalem, as well as the Jerusalem of old, once it is purified, will be an earthly abode in which the veil no longer exists, but those living mingle with the angels, including the spirits of just men made perfect as well as with the resurrected beings, including the glorified Lord. (3 Ne. 20:22; Ether 13:3-11.)

This match is important as it pairs that "great light" of God which is shown forth as being synonymous with "his words." In other words, in anticipating this light bursting forth among us, we should be aware that it will have largely to do with the word of God, such as is manifest in great abundance in these chiasms and parallels which the Lord designed.

"Choose" and "dwell" are a match of opposite concepts, as indicated by the comments in brackets.

"Eternal" carries the idea of enduring, while a "shadow," in contrast, is fleeting.

Another opposite match.

Above we saw "light" matched with "his word." Here "light" is matched with "his Holy Spirit." According to 2 Ne. 32:2,3, the word and the Spirit are tightly related. Paul said that the written word means nothing without the Spirit. (2 Cor. 3:3; 1 Cor. 2:10-16.) Sinning against such light constitutes perdition, for it is sinning against the Holy Ghost. (Matt. 12:31; Mark 3:29; Luke 12:10; Alma 39:6.)

"Death" and "multiplying" are antonym concepts. "Eternal death" is covenant curse, and "multiplying the nations" is covenant blessing.

Three consecutive opposites. The temporary satisfaction brought by the flesh, which is followed by eternal sorrow, is no comparison to the eternal joy of obedience to God and subjection of the flesh to the will of the spirit, bringing them into harmony through Christ.

The harvest of Satan is "to captivate, to bring you down to hell," in contrast to the harvest of God, which is "to liberate and to exalt you heaven," through the power of God, manifest through the Holy Ghost..